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The Meccan Era in the Light of the Turkish Writings from the Prophet’S Birth Till the Rise of the Mission - I
ISSN 2039-2117 (online) Mediterranean Journal of Vol 9 No 6 ISSN 2039-9340 (print) Social Sciences November 2018 . Research Article © 2018 Noura Ahmed Hamed Al Harthy. This is an open access article licensed under the Creative Commons Attribution-NonCommercial-NoDerivs License (http://creativecommons.org/licenses/by-nc-nd/3.0/). The Meccan Era in the Light of the Turkish Writings from the Prophet’s Birth Till the Rise of the Mission - I Dr. Noura Ahmed Hamed Al Harthy Professor of Islamic History, Vice Dean of Scientific Research, University of Bishe, Kingdom of Saudi Arabia Doi: 10.2478/mjss-2018-0163 Abstract The prophet’s biography had a supreme place in the Turkish writings. In this vein, the present research’s title is “The Meccan Era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina”. Therefore in this research, a great amount of information about the Meccan era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina was collected. It also included prophet’s life before and after the mission till the immigration to Abyssinia, the boycott, passing the second Aqaba Pledge, the Prophet's stand towards some contemporary nations and finally, the conclusion and the list of citied works and references. Before the prophet Muhammad Ibn Abd Allah's (PBUH) birth, the Arabian Peninsula lived in full darkness then it was enlightened by Islam. The prophet (PBUH) was not detached from the universal arena; rather, he was aware of the surrounding nations led by the Persians and Romans during that time. -
Signifying Notiiing That Which Is Not There
liUlillIMI.IIJ thresholds 19 Signifying Notiiing This article seeks to ground itself In two literal understandings of the invisible, that is, as something, which is simply not there, or as some- thing which has been hidden. It works out from the intuitive response to the human body as a commonplace object with which we are all inti- mately familiar, and of which we commonly expected a state of com- plete presence to be normal. The body is of course also an object to which strategies of covering and exposure are applied, in a highly differ- entiated set of systems across times and cultures. That Which Is Not There A discomforting thought. I had sufficient elbow room to begin writing this on a Greyhound bus only because the young woman seated next to me had no arm from above the elbow, or at least, from above where her elbow should have been. That which is not there grasps, uninvited, our attention. j^ ^^^ ^^^^ ^^^ ^^^ ^^ ^^^ other. Another story about a chair and a missing arm. There is a chair, designed by Lutyens that has but one arm. One cannot sit in this chair without assuming a certain pose, legs crossed, left hand resting, fingers curled, on one's right thigh, right hand, raised to the chin, perhaps fram- ing one's mouth, holding the others' attention to one's face, one's con- versation. It is difficult for anyone at all comfortable within his or her own skin not to assume that pose, or the demeanor which that pose accompanies. If one is not comfortable, the only choice is to sit bolt "We deliberately left out one arm- upright, hands together on one's lap, perhaps fidgeting the one with the rest to give more ease to the body. -
Downloaded from Brill.Com09/27/2021 10:32:48PM Via Free Access 266 Index
Index ʿAbd al-Nāṣir, Jamāl (Nasser) 233, 234 Almássy, László 233 ʿAbd al-Raḥmān 143, 144, 151, 152, 154 Americas 171 Abd-el-Wahad (Moroccan resident in Mecca) American Oil Company 230 128 Arab Abdülhamid ii (Sultan-Caliph and Khādim Bureau/Bureaux arabes (military system of al-Ḥaramayn) 71, 115 administration) 96, 121 ʿAbdullāh Saʿīd al-Damlūjī 196 hygiene 194 Abdur Rahman 95, 96 migrants in Poland 156 Ablonczy, Balázs 227 Revolt 96, 97 Abraham 137, 166 Arabia (see Saudi Arabia) Abul Fazl 23 Arabian Abu-Qubays (mount) 128 Peninsula 5, 119, 143 Aceh 28, 93 horse, walking on pilgrims 166 Aden 11, 25, 90, 96, 99, 101, 145, 154 architecture 166 Afghanistan 95, 103, 115, 207 music and dancing girls 165, 167 Africa 34, 41, 81, 95, 99, 113, 121, 143, 144, 148, sea 21 150, 171, 192, 198, 240 ʿArafāt África ( journal) 261 the Day of 209, 210, 211 Africanism 241 the Mountain of 90, 151, 185, 200, 201, 204, Akbar Nama 23 207, 209, 210, 223 Akbar (Emperor) 23, 30, 37 the Plain of 97, 212 ʿAlawī, Aḥmad b. Muṣṭafā al- 251 Arenberg (d’), Auguste 130 ʿAlawiyya (Sufi order) 251 Armenian 4, 148 Al-Azhar x, 221, 222, 223, 232, 233, 234, 259 Attas, Said Hossein al- 201 Album with photographs of Polish mosques Asad, Muḥammad (Weiss, Leopold) 174, 195 177 Asia 10, 16, 17, 20, 21, 24, 30, 34, 38, 43, 47, 52, Albuquerque, Alfonso de 19 59, 81, 95, 107 Alcohol 150, 230 Assimilationist 212 Alexandria 143, 144, 154, 222, 227, 229, 240, Asssemblé Nationale (French Parliament) 249, 258 121 Alexandria Aurangzeb 31 Fuad i Airport in 257 Australia 171 Spanish consul -
Haj Al-Qiran Hajj Al-Qiran Involves Combining Umrah and Hajj, with Only One Ihram for Both
Haj Al-Qiran Hajj al-Qiran involves combining Umrah and Hajj, with only one Ihram for both Stages of Al-Qiran In this section we give details of each stage of Hajj al-Qiran and provide advice on the rituals that must be performed if the Hajj is to be completed satisfactorily. Ihram Bathe yourself (ghusl). Put on the white clothing of Ihram. The white garment of the Ihram consists of two pieces of white cloth: the cloth covering the upper part of the body is the Rida'; the cloth covering the lower part of the body is the Izar. After donning the white garment of Ihram and verbally declaring the intention to perform Umrah and the specific type of Hajj, recite the Talbiyah. Now that you are in a state of Ihram, you are subject to a number of prohibitions. You must NOT: wear sewn clothes cut or pluck hair clip nails cover your head wear perfume engage in sexual intercourse Other prohibitions include entering into a marriage contract, hunting, or cutting down trees in the Sacred Precinct. Performing the Welcome Tawaf and Sa'y The correct procedure for these rites is set out in the Rituals of Umrah but we repeat them here for the convenience of the user: Enter the Holy Sanctuary (al Masjid al Haram), preferably right foot first through the Bab as-Salam gate, reciting the Talbiyah: 'Labbayk, Allahumma Labbayk. Labbayk, La Shareeka laka labbayk. Innal-hamda wan-ni'mata laka wal-mulk La shareeka lak' The above means: 'Here I am O Allah, (in response to Your call), here I am. -
The Arab and Arab Islamic and Muslim Architecture
Copyright is owned by the Author of the thesis. Permission is given for a copy to be downloaded by an individual for the purpose of research and private study only. The thesis may not be reproduced elsewhere without the permission of the Author. THE ARAB AND ARAB ISLAMIC AND MUSLIM ARCHITECTURE OF THE OLD HOLY MASJID AND AL-KA'ABAH A Monadic Interpretation of the Two Holy Buildings by Eduard Franciscus Schwarz A Thesis Submitted to Massey University Wellington Campus, New Zealand in Part Fulfilment of the Requirements for the Degree of Master of Philosophy Massey University of Wellington 2005 The Holy Complex in Makkah al-Mukarramah in Saudi Arabia Acknowledgments Although I belong to those who were indirectly indoctrinated by the Bauhaus, Architecture has moved well away from the Bauhaus architecture and Bauhaus philosophy into that can be referred to as labyrinth architecture with a poetic base. However, the tendency to perceive architecture as a body poetic needs to be queried. That architecture had moved away from the architecture advocated by the Bauhaus was particularly realized during my study at Massey University, Wellington Campus, during 2004. Contact with art students and staff, trained in art and fashion were very useful. Without the help of others, the writing of the thesis would have been more difficult. My thanks go to Professor Duncan Joiner, who was my supervisor. I am also thankful to the Massey University Library, Wellington Campus that carried out a literature search in support of this work. Massey University also provided me with computers for the writing of the work, Brian Halliday, now retired, needs mentioning here, so does Ken Elliot for the constant help he gave computer-wise. -
The History of Implementation of Pilgrimage in the Pagan Era
International Journal of Academic Research in Business and Social Sciences 2017, Vol. 7, No. 12 ISSN: 2222-6990 The History of Implementation of Pilgrimage in the Pagan Era 1Rizalman Muhammad, 2Faiz Hakimi Mat Idris, 3Kamaliah Salleh, 2Ahmad Zahid Salleh, 2Mohamad Zaidin Mohamad 1Institut Pendidikan Guru, Ipoh Campus, Malaysia 2Faculty of Islamic Contemporary Studies, UniSZA, Malaysia 3Faculty of Law, Accountancy & International Relations, UniSZA, Malaysia Email: [email protected] DOI: 10.6007/IJARBSS/v7-i12/3636 URL: http://dx.doi.org/10.6007/IJARBSS/v7-i12/3636 Abstract The first pilgrimage performed by the Prophet Abraham which was in the 20th century BC had eventually been mixed with polytheism and heresy elements before Prophet Muhammad (P.B.U.H) was sent to this world. In this regard, this article aims to reveal the ritual of the hajj in the ancient Arab society which is different from the current practice of Muslims nowadays. This article is a qualitative study using content analysis. The finding reveals that although Arab community remained to believe in Allah, but in view to the long gap between the two ages of Prophet Abraham and Prophet Muhammad (P.B.U.H.), they had mixed up the implementation of a true and wrong rituals in their pilgrimage. Keywords: Pilgrimage, Pagan Arabs, Kaaba, Mecca Introduction The term Jahiliyyah is derived from jahl which connotes a description of pre-Islamic Arab society who were ignorance of the God, the prophets, the way of life, and who were also arrogantly and imperiously proud of their lineage (Ibn Manzur n.d.). It was a dark age of the Arab history with the absence of divine light to guide their faith, and their lives were fully deviated and strayed from the religious method. -
The Aesthetics and Greatness of the Kiswah of the Kaaba in the Saudi Era
International Journal of Islamic and Civilizational Studies Full Paper UMRAN The Aesthetics and Greatness of the Kiswah of the Kaaba in the Saudi Era Duaa Mohammed Alashari*, Abd.Rahman Hamzah, Nurazmallail Marni Academy of Islamic Civilization, Faculty of Social Sciences and Humanities, Universiti Teknologi Malaysia, 81310 UTM Johor Bahru, Malaysia *Corresponding author: [email protected] Article history Received: 2020-04-08 Received in revised form: 2020-10-15 Accepted: 2020-10-16 Published online: 2021-02-28 Abstract The Kaaba has a long history and considered as praising and sacredness for Muslim all over the Islamic world. The Kaaba garment (kiswah) received during the Saudi era meticulous attention in terms of quality of artistry, implementation and manufacture. The most important feature that distinguished the Kaaba dress and added to its aesthetic value is the Arabic calligraphy and Islamic motifs. these arts are illuminate and decorate the Kiswah of the Kaaba. Also, the Kiswah of the Kaaba is a sign of respect, honour and reverence for The Holy House. This study is an investigation into the aesthetics of the Kiswah of the Kaaba during the Saudi era. The study aims to expose the aesthetics and spirituality of the Kaaba gown in the Saudi period. The research employed the descriptive method through, using this method, the researcher was able to knowledge about the kiswah of the kaaba as well as about Arabic calligraphy that embellishment the Kiswah by artistically executed. Moreover, this research aims to study the aesthetic value of the Kiswah of the kabab that under the supervision of the calligrapher Moktar Alam. -
MECCA: Cosmopolis in the Desert
MECCA: Cosmopolis in the Desert THE HOLY CITY: ARCHITECTURE AND URBAN LIFE IN THE SHADOW OF GOD Salma Damluji Introduction In 1993, I was asked to head the project for documenting of The Holy Mosques of Makkah and Madinah Extension. The project was based at Areen Design, London, the architectural office associate of the Saudi Bin Ladin Group. Completed in Summer 1994, the research and documentation was published in 1998.1 Several factors contributed to the complexity of the task that was closely associated with the completion of the Second Saudi Extension that commenced in 1989 and was completed in 1991. Foremost was the nature of the design and construction processes taking place and an alienated attempt at reinventing “Islamic Architecture”. This was fundamentally superficial and the architecture weak, verging on vulgar. The constant dilemma, or enigma, lay in the actual project: a most challenging architectural venture, symbolic and equally honourable, providing the historic occasion for a significant architectural statement. The rendering, it soon became apparent, was unworthy of the edifice and its historical or architectural connotations. In brief an architectural icon, the heart of Islam, was to be determined by contractors. The assigned team of architects and engineers responsible were intellectually removed and ill equipped, both from cultural knowledge, design qualification or the level of speciality required to deal with this immense, sensitive and architecturally foreboding task. The Beirut based engineering firm, Dar al Handasah, was originally granted the contract and commenced the job. We have no information on whether the latter hired specialised architects or conducted any research to consolidate their design. -
Narguess Farzad SOAS Membership – the Largest Concentration of Middle East Expertise in Any Institution in Europe
Volume 8 - Number 3 February - March 2012 £4 | €5 | US$6.5 THIS ISSUE : IRAN ● The political cost of sanctions ● Iran’s online war ● Norouz ● Shirazeh Houshiary ● Veggiestan ● The Hajj in London ● Poetry ● PLUS Reviews and events in London Volume 8 - Number 3 February - March 2012 £4 | €5 | US$6.5 THIS ISSUE : IRAN ● The political cost of sanctions ● Iran’s online war ● Norouz ● Shirazeh Houshiary ● Veggiestan ● The Hajj in London ● Poetry ● PLUS Reviews and events in London Interior of the dome of the house at Dawlat Abad Garden, Home of Yazd Governor in 1750 © Dr Justin Watkins About the London Middle East Institute (LMEI) Volume 8 - Number 3 February – March 2012 Th e London Middle East Institute (LMEI) draws upon the resources of London and SOAS to provide teaching, training, research, publication, consultancy, outreach and other services related to the Middle Editorial Board East. It serves as a neutral forum for Middle East studies broadly defi ned and helps to create links between Nadje Al-Ali individuals and institutions with academic, commercial, diplomatic, media or other specialisations. SOAS With its own professional staff of Middle East experts, the LMEI is further strengthened by its academic Narguess Farzad SOAS membership – the largest concentration of Middle East expertise in any institution in Europe. Th e LMEI also Nevsal Hughes has access to the SOAS Library, which houses over 150,000 volumes dealing with all aspects of the Middle Association of European Journalists East. LMEI’s Advisory Council is the driving force behind the Institute’s fundraising programme, for which Najm Jarrah it takes primary responsibility. -
Hajj the Islamic Pilgrimage According to the Five Schools of Islamic Law
Published on Books on Islam and Muslims | Al-Islam.org (http://www.al-islam.org) Home > Hajj The Islamic Pilgrimage According to The Five Schools of Islamic Law Hajj The Islamic Pilgrimage According to The Five Schools of Islamic Law Log in [1] or register [2] to post comments Adapted from "The Five Schools of Islamic Law" Author(s): ● Allamah Muhammad Jawad Maghniyyah [3] Publisher(s): ● Ansariyan Publications - Qum [4] Category: ● Hajj (Pilgrimage) [5] Topic Tags: ● Hajj [6] ● Schools of Thought [7] ● Law [8] ● Fiqh [9] Old url: http://www.al-islam.org/hajjandfiveschools/ The Hajj The Acts of the Hajj At the beginning, in order to make it easier for the reader to follow the opinions of the five schools of fiqh about various aspects of Hajj, we shall briefly outline their sequence as ordained by the Shari'ah. The Hajj pilgrim coming from a place distant from Mecca assumes ihram1 from the miqat2 on his way, or from a point parallel to the closest miqat, and starts reciting the talbiyah.3 In this there is no difference between one performing `Umrah mufradahor any of the three types of Hajj (i.e. tamattu, ifrad, qiran). However, those who live within the haram4 of Mecca assume ihram from their houses.'5 i.e. `God is the greatest') and tahlil) اﻟﻠَّﻪِ أَﻛْﺒَﺮ On sighting the Holy Ka'bah, he recites takbir i.e. `There is no god except Allah') which is mustahabb 6 (desirable, though) ﻻ إﻟﻪ إﻻ اﻟﻠﻪ not obligatory). On entering Mecca, he takes a bath, which is again mustahabb. -
Islamic Studies and Religious Education Bi-Annual Curriculum
Islamic Studies and Religious Education bi-annual Curriculum Subject Leader: Mr Abdullah AS Patel, Deputy Head Teacher Intent We are committed to providing a curriculum with breadth that allows all our pupils to be able to achieve the following: ● Build Islamic character, through the termly topics, and a special focus on character building in the final term. ● To learn relevant knowledge to their religious preferences and the values they come with from home. ● To challenges, motivate, inspire and lead them to a lifelong interest in learning, using their Islamic values as a base for further religious exploration, in further education. ● To facilitate pupils to achieve their personal best and grow up to be Muslims with a strong sense of identity. ● To create a link between different subjects to give the pupils and appreciation of the breadth and connected nature of learning. ● To promote active community involvement, we will ensure pupils are prepared for life in modern Britain, by teaching universal human values, and dedicating time in the year to learning specifically about British Values. Implementation To help us achieve our Islamic Studies curriculum intent, we will: ● Offer a quality-assured curriculum using multiple syllabi, and ensuring all lessons are well-planned and effectively delivered. ● Provide pupils and parents with ‘Tarbiyah’ checklists to monitor their character-building progress. ● Where appropriate, we will provide pupils with the tools to learn more effectively by means of practical demonstrations. ● To build a sense of tolerance and respect, we will arrange trips to visit different places of worship to learn about others and appreciate their teachings. -
Living the Muslim Life - Meditating and Retreating to the Mosque for the Last 10 Days of Ramadan Can Bring a Special Closeness to and Charitable Causes
The Ten Obligatory Acts Shahadah – 1st Pillar Salah – 2nd pillar Salah at home: Muslims are allowed to pray at home. They must perform wudu Sawm – 3rd pillar before prayer but they do not need a special room in their house to pray. Sunni Muslims refer to their faith as ‘the house of Islam’ ‘There is no God but Allah and Muhammad is the History of Salah Muslims will use a prayer mat, which they position so it is facing Makkah, in the same way as it would in a mosque. Muslims women can often find it useful to Ramadan: Ramadan is the ninth month of the Muslim Year, but that does not mean that it happens in September. by which they mean their home. A house needs Prophet of Allah’ Salah is the five times a day ritual prayer of Islam. Salah as it pray at home, especially if they have children to look after. Muslims traditionally follow a lunar calendar which is slightly shorter than the solar year, it means that Ramadan will foundations and for Muslims, this is the Qur’an. The is known today began with Muhammad. According to the Muslim be slightly earlier (by about ten days) in the Western calendar every year. ‘House of Islam’ is supported by the 5 pillars. The Ten Shahadah means ‘to observe, witness, testify’, The biographies, Muhammad began a system of morning and evening Jummah prayer: The midday prayer every Friday is considered to be special, Obligatory Acts were developed by the Twelve Imams of first part shows the belief of Tawhid, that there is prayers.